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fries to enter any house if the door is open in the night. So, the

people shut the door at night and do not venture out til! day break,

Jhk fear is limited to the first nins days. Thereafter the whole

thins is forgotten.



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Mc.ihc-r Be-i 13 r.^t an cul spirit. She is only irritable.

New and then she has to be propitiated by offering sacrifices.

One? she is prepitiatjJ she does not ham:.



Mother Jakara Devata is a protective spirit. She too has

to bj propitiated. She g:\os relief from fe\er and misfortune.

When everyone falls sick, the family members offer sacrifice to

ni Dcveta. Soon afterwords, the patient usually recovers.



The people be'lev^ generally that witch doctors exorcise

the evil spirits haunting a person or a house. When a devil is

suspected to cause illness the witch doctor is invited to the village.

The witch doctor performs a long ritual and beats the haunted

person until the de\il lea\es his body. He has to be rewarded

handsomely for this service,



There are no witch doctors among the Gadabas. The

witch  doctor is a Hinda residing in Bobbili. This single fact

makes manifest that belief in the devils and witch  doctors is

borrowed from the people of the p!ains5 and is not trully a tribal

belief.



The Gadabas believe in Chillangi (sorcery). If there is

prolonged illness it is ascribed to cMllangi. It is believed that the

person who practises chiilangi lias the mysterious power of

appearing in his victim's dreams. The victim soon becomes sick

and dies. The Gadabas dislike sorcerers. They immediatly report

this to their chief. The chief, and the other people admonish the

sorcerer and ask him not to appear any more in the victim's

dreams. In spite of this the victim may see him in a dream.

Then the villagers catch the vicious sorcerer and beat him black

and Woe.